Talmudic Folktales What Is the Language of the Talmud? OK. So

1 October 29 Talmudic Folktales What Is The Language Of The Talmud? The Talmud is composed in a mixture of Hebrew and Aramaic (Aramaic being the spoken vernacular of Babylonian Jews). In general, formal statements by the Amora'im are formulated in Hebrew, whereas the explanations and discussions of those statements are worded in Aramaic. In the 1960s, a young Rabbi Adin Steinsaltz embarked on the task of translating the Talmud into modern Hebrew and providing his own commentary alongside those of the classical. It was completed in November of 2010. OK. So What is the Mishnah? The Hebrew root "ShNH" means "to repeat," and refers to memorization by repetition. "Mishnah" therefore has the sense of "that which is memorized by rote," as distinct from the Rabbinic designation for the Bible: "Miqra," that which is read and recited from a written text. Mishnah can refer in a general way to the full tradition of the Oral Torah, as formulated by the Rabbis in the first centuries of the Common Era. The Mishnah is organized by subject: Earth, Time, Family, Society, Sacrifice, and Sacnity. You may be familiar with Midrash, Rabbinic teachings that are attached to the text of the Tanach, organized by the flow of the narrative. The teachers in the Mishnah are known as Tanna'im (singular: "Tanna"), derived from the Aramaic root related to the Hebrew "ShNH.” The era in which the Mishnah was developed is therefore referred to as the "Tanna'itic" era. The term "Tanna" was originally applied to the functionary in the later Talmudic academies whose job it was to memorize and recite the oral traditions of the Tanna'itic era, serving as a sort of "living book." It came to be applied to the actual Rabbis whose opinions make up the Mishnah and its contemporary works. With a very few exception (quotations from Aramaic legal documents), the Mishnah is composed entirely in Hebrew, in a dialect that appears to reflect the spoken vernacular of Judea. The Mishnah was composed entirely in the Land of Israel, and all the sages quoted there, even if they resided originally in other places (Babylonia, Rome, etc.), were active in Judea. The main body of the Mishnah consists of teachings attributed to authorities from about the middle of the first century, through to the second decade of the third century C.E. This time period witnessed some major historical turning-points for the Jewish nation, such as the destruction of the When Was The Mishna Composed And By Whom? The center of Jewish communal leadership and Torah scholarship moved to this Judean coastal town following the destruction of the Temple in 70 C.E. The Rabbis of Yavneh (the term "Rabbi" to denote a religious teacher was probably not in use before this time) were faced with the responsibility of reconstructing 2 October 29 Judaism and adapting it to the new situation, in which its major center of religious life was no longer in existence. It is likely that the drive to preserve the oral traditions of previous generations was initiated at Yavneh as a central part of this mission. "Yavneh" is usually used to designate at least two full generations, extending from 70 to 135 C.E. The first Yavneh generation was dominated by such figures as Rabban Johanan ben Zakkai (the academy's founder), Rabbi Eliezer ben Hyrcanus, and Rabbi Joshua ben Hanania. The later Yavneh period was known for the appearance of the two influential schools of Rabbis Akiba and Ishmael, each of which formulated a distinctive approach to the interpretation of the Torah. The tragic aftermath of the Bar-Kokhba uprising saw the complete destruction of Jerusalem by the Romans, and the devastation of the region of Judea, the southern portion of the Land of Israel that had hitherto been the main centre of Jewish religious leadership. This situation led to widespread migration to the northern region, the Galilee, and the seat of rabbinic judicial authority resided for a while in the Galilean village of Usha, home of Rabbi Meir. By far the greatest proportions of Mishna’s contents derive from this generation. Almost all the "Ushan" Rabbis mentioned in the Mishnah were students of Rabbi Akiba. These include Rabbis Meir, Judah [bar Ilai], Simeon ben Yohai, Yose [ben Halafta], Rabbi Eleazar [ben Shamua] and the Patriarch (Nasi) Rabban Simeon ben Gamaliel. All ancient sources are in agreement that the Mishnah was compiled by Rabbi Judah the "Prince," before his death around 217 C.E. The Mishna’s redactor, who had studied with most of the important teachers of the previous ("Usha") generation, assembled early redactions that had been shaped in various different academies, combining them into a new and integrated work. The Mishnah contains almost no material that is contemporary with its redactor. Rabbi Judah ben Simeon bore the Hebrew title of "Nasi," signifying the position of Patriarch, the official political representative of the Jewish people. From an internal Jewish perspective, the Nasi presided over Judaism's supreme judiciary and legislative body, the Sanhedrin. The title had become a hereditary one, almost without interruption, since the days of the revered Hillel the Elder in the first century B.C.E. In Talmudic texts, Rabbi Judah is usually referred to simply as "Rabbi" or, by virtue of his legendary piety: "Rabbenu Ha-Qadosh" ("our holy master"). After migrating from Judea, Rabbi Judah the Patriarch resided in Beit Sha'arayim, and later in Sepphoris, both in the Galilee. How Does The Talmud Work? How is it a Commentary on the Mishna? The Gemara is a commentary on the Mishna, whose order it follows, together forming the Talmud. It was composed over several generations, from the early third century to about the sixth. As a commentary, it deals with many aspects of the Mishnah, often going far beyond mere explanation. Some of the items involved in the commentary on the Mishna include: • ▪ ▪demonstrating how the Mishnah's rulings or disputes, derive from interpretations of Biblical texts. • ▪ ▪exploring the logical principles underlying the Mishna's statements, and showing how different 3 October 29 understandings of the Mishnah's reasons could lead to differences in their practical application. • ▪ ▪resolving contradictions, perceived or actual, between different statements in the Mishnah, or between the Mishnah and other traditions; e.g., by stating that: o two conflicting sources are dealing with differing circumstances o they represent the views of different Rabbis. When Was the Talmud Composed and by whom? The teachers (Rabbis) who participated in the Gemara are referred to as "Amora'im" [singular: "Amora"], from an Aramaic word that originally designated the official in the academy whose job it was to recite the scholars' teachings before the public. Most of the Babylonian teachers did not bear the title "Rabbi," but were called Rav. Some of the most prominent Babylonian Amora'im were: First generation: ▪ "Rav" (Actual name: Abba Arikha), died in 247. Founder of the great school at Sura. ▪ Samuel, died in 254. He founded the rabbinic school at Nehardea, later moved to Pumbedita. Second Generation: ▪ Rav Huna, died 297. He was Rav's successor in the leadership of the Sura school. ▪ Rav Judah [bar Ezekiel], died 299. He led the academy at Pumbedita. Third Generation: • ▪ ▪Rav Hisda, died 309. He stood at the head of the Sura school. • ▪ ▪Rav Nahman [bar Jacob] died 320. He was active in Nehardea, and is known as a judge. • ▪ ▪Rabbah [bar Nahmani], died 330. The most prominent teacher of his generation, he directed the academy at Pumbedita. Fourth Generation: • ▪ ▪Abaye, died 339. He headed the academy at Pumbedita • ▪ ▪Rava [bar Joseph bar Hama] died 352. He founded an academy at Mahoza. Fifth Generation: ▪ Rav Papa, died 375. A student of Abaye and Rava, he led a school in Narsh. Sixth Generation: ▪ Rav Ashi, died 427. A prominent head of the Sura academy, he has often been credited with the redaction of the Babylonian Talmud. Seventh Generation: o Rav Ashi's son, Mar bar Rav Ashi [also known as "Tavyomi"], died 468. 4 October 29 When Was The Talmud "Closed"? A passage in the Talmud (Bava Metzi'a) speaks of Rav Ashi and Ravina as "the end of instruction" (Hebrew: "sof hora'ah"), in a context that compares them with Rabbi Judah the Patriarch as "the end of Mishnah.” Because Rabbi Judah is generally regarded as the redactor of the Mishnah, it became accepted to speak of Rav Ashi as the redactor of the Babylonian Talmud. (The name "Ravina" is a recurring one during the Talmudic era, and there was a figure of that name that was Rav Ashi's contemporary). Since Rav Ashi died in 427, and several later generations are represented in the Talmud's pages, it is clear that we cannot speak of him as the Talmud's final redactor, though there is considerable evidence that indicates that he was involved in some sort of preliminary redaction and organization of the traditions--still in an oral, memorized form. In 987, the medieval authority Rav Sherira Ga'on, leader of the Pumbedita academy (then situated in Baghdad), composed an important study on issues of Talmudic literature and chronology. Although Rav Sherira accepts that the Talmudic "end of instruction" is a reference to a final redaction, he applies the expression not to the famous Amora Rav Ashi (to whom he attributes only the beginnings of the process), Rav Yose, and to his contemporary Ravina, who were active at the close of the fifth century. The Mishnah and Gemarah may have been completed, but the Talmud grows with every commentary, every new edition, and every new student.

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